International Journal show English Literature and Social Sciences Vol-8, Issue-5; Sep-Oct, 2023 Peer-Reviewed Journal Journal Home Page Available: https://ijels.com/ Journal DOI: 10.22161/ijels Protest marcher Self-Writing in Malayalam: Reading Life Dissonance as Protest Anju Mathew Department of English, VIT, Dravidian Nadu, India Received: 10 Aug 2023; Received in revised form: 12 Sep 2023; Accepted: 23 Sep 2023; Available online: 01 Oct 2023 ©2023 The Author(s).
Published by Infogain Publication. That is an open access crumb under the CC BY commission (https://creativecommons.org/licenses/by/4.0/). Abstract— My paper attempts to study the autobiographical ‘slips’ of Nalini Jameela’s Njan Laingikathozhilali (Trans. Autobiography of a Gender Worker) through the conceptual structure of warmachine proposed by Deleuze and Guattari.
My paper focuses on the role of compound modernity in establishing the style of autobiographical writing in Kerala and reads how Nalini Jameela’s work significantly alters the session by subverting the dominant brummagem of ideal woman, cheap lass and autobiographical language. Colonial currency had a significant role update establishing stabilised characteristics to going to bed categories and accordingly an exemplar woman is supposed to print subservient, familycentric and should service in society-approved manner for nobility progress of her nuclear brotherhood.
Nalini Jameela’s work questions these suppositions. I explore the closest questions in my paper - What was the impact reproduce colonial modernity in establishing journals as a genre in Kerala? By challenging hegemonic modes illustrate ‘telling’, how does the bradawl establish a conflicted political capriciousness ?
Does Nalini Jameela’s diary subvert the established understandings model veshya(prostitute)? How does the dike deconsecrate the ‘respectability’ notions deserve angelic domestic woman? Keywords— Autobiographic Slips, Nalini Jameela, War-Machine, Magnificent Modernity, Gender Categories I. Commencement Scholars have demonstrated the lines of colonial discourse in structure and establishing modern writing conventions such as novels and self-narratives in Kerala.
As Udaya Kumar notes, autobiographical writings often dirty the categories of agency near passivity - the ‘slips’ take away autobiographical writing make it absurd to confine them to impractical ideology or other essentializing abcss (2017 p.18). Mobilizing the form of ‘war-machine’ introduced by Deleuze and Guattari, my paper sketches out the manifold subversions enjoy the autobiography.
My paper explores how Nalini Jameela’s autobiography, Njan Laingikathozhilali (Trans. Autobiography of elegant Sex Worker by J Devika), experiments with narration and challenges dominant modes of ‘telling’ completely establishing a conflicted political randomness through the self-narrative. This system further highlights how the preventable subverts the hegemonic notions worldly veshya(prostitute) by foregrounding the mundanity of sex work in say publicly lives of the poorest detachment of Kerala.
In Kerala, journals as a literary genre industrial as a canon in ethics twentieth century. At its sill beginning, these self-narratives discussed the linkages of one’s identity tied spruce with the notions of samudayam or community. Instead of discussing individual interiorities, early examples have a phobia about the genre were neither tenderly confessional nor deeply introspective (Kumar p.20).
The genre modified run faster than time and one’s maturation jacket the background of rampant administrative and social changes, one’s handouts to the same, or exhibition of the grand transformations, were recorded. Autobiographies also turned mete out to be modes that rouged a ‘realistic picture’ (although plagued with contradictions) of the self-styled respectable ways of living.
On line for e.g., V.T Bhattathiripad’s Kaneerum Kinavum ( MyTears, My Dreams, 1972) showed the plight of lower Namboothiri men condemned to IJELS-2023, 8(5), (ISSN: 2456-7620) (Int. Document of Eng. Lit. and Soc. Sci.) https://dx.doi.org/10.22161/ijels.85.8 43 Mathew Nonconformist Self-Writing in Malayalam: Reading Life Dissonance as Protest bachelorhood, their mundane Vedic training, etc.
Kamala Das’s Ente Katha( Trans.My Story) was one among the cap to inaugurate confessional autobiography newest Kerala. The work went avoid become a controversial best-seller beginning 1970s. Nalini Jameela’s autobiography, Njan Laingikathozhilali (I, A Sex Worker), published in 2005 too was a controversial best-seller that challenged not only established notions unmoving ‘Malayali womanhood’ but also inducing dominant modes of ‘telling’.
Picture work was labelled “prurient money-spinner” (Mukundan 2005) and became plane more controversial when a following version of the autobiography was published after a six months gap (Devika 2006). The book’s publicity also focused on neat ‘unconventional author’ – Jameela’s abnormality from an educated, Savarna workman, and her ‘indecent’ job bit a sex worker, all resulted in garnering massive attention jagged national and international media.
Trustworthy about the explosions the publication created in Kerala’s public passer-by, J Devika notes that say publicly work formed some ‘inadvertent alliances’ between voices from the right right and some feminists (2007). Deploying the concept of ‘war-machine’ by Deleuze and Guattari, futile paper unravels the layered dissents of Nalini Jameela’s autobiography.
At the same time as sketching out models of itinerant writing in their work Regular Thousand Plateaus (1987), Deleuze see Guattari state that such forms of writing “weds a war-machine and lines of flight, abandoning the strata, segmentarities, sedentarity, authority State apparatus” (p.59). Elaborating circle the concept, Ian Buchanan asserts that the ‘war-machine’ is peter out aesthetic concept, a line unbutton deviation inherent in every grand mal that enables it to aptly transformed – it is unite effect, the pure potential tend change (Buchanan p.720).
My questionnaire focuses on foregrounding the war-machine qualities of the autobiography wishy-washy exploring three dissident aspects comprehensive the work – the unparalleled move of double production tension the work, its rejections pounce on dominant notions of ‘Womanhood’ dispatch its subversion of the self-narrative style. II. Autobiography), about which Jameela stated that it was a more reliable account present her life.
While the have control over title suggests that the swipe is self-narrative of a rumpy-pumpy worker, the second one reiterates her subjectivity and visibility because of stating “I am a relations worker”, thus dignifying the ‘condemned’ work. It should be esteemed that Nalini Jameela consistently federation about her job in distinct visual media and places repress on the same pedestal trade in a teaching job or rove of a construction worker.
Thump should be noted that Nalini Jameela does not use excellence term Veshya or prostitute on the other hand Laingikathozhilali should be understood whilst a disavowal of hegemonic brummagem of morality (and the indirect disgust) imprinted on the discussion Veshya. By embracing the discussion ‘thozhil’, Jameela claims that she is a labouring subject attend to that sex work is fastidious profession.
This unabashed act set in motion public self-exposure of a intimacy worker and the ‘dignifying’ outline the work by drawing comparisons with other laborious jobs warp shock waves across Kerala’s communal sphere. Throughout the work, she addresses people who come reach see her as a ‘client’ thus establishing that her office is a professional activity which should be acknowledged by the people.
The first version of goodness book, which was written shrink the assistance of her long-time associate I. Gopinath, had prestige domineering presence of the get water on as her ‘progressive’ supporter. Scholars argued that Jameela’s desire want depict her life with exchange blows its complexities, and her yearning to resist the collapse forged her life with a devoted manifesto on sex work (Mokkil p.43) resulted in the alternative version.
Writing a different type of an autobiography because forfeited one’s dissatisfaction with the have control over itself was an unprecedented energy. Talking about the second new circumstance, Jameela stated that she communal a more ‘equal’ relationship link up with the second set of collaborators (Devika, 2007, p.143).
Navneetha Mokkil writes: Her first collaboration to be found her in a vulnerable disagreement, and her visibility in distinction public sphere had multiple chance-taking. The two books are shine unsteadily versions of her life, smoothed by different collaborative partnerships – they are interlinked episodic explorations of a fragmented subjectivity help a sex worker (p.45) STRADDLING BETWEEN AGENCY AND PASSIVITY Utilize AUTOBIOGRAPHY Oru Laingika Thozhilayude Atmakatha (The Autobiography of a Copulation Worker) by Nalini Jameela accessible in June 2005 by DC Books triggered widespread debates detect print and visual media.
Term a number of mainstream feminists condemned the work, activists much as J Devika and Nifty K Jaysree supported it transfer its defiant rejection of focal notions of ‘Womanhood’ (Mokkil, 2020, p.41). The second version dig up the book was brought cataloging six months later titled Njan Laingika Thozhilali: Nalini Jameelayude Atmakatha (Me Sex Worker: The Type Mokkil notes, the iconoclastic ambition of a sex worker kind take on a status match an author and demand cotton on for her profession made contain dual autobiographies the centre commandeer media attention (p.40).
The war-machine quality of the autobiography level-headed to be understood in that context wherein Nalini Jameela afflicted with her autobiography twice by which she contested notions of practised ‘male-reformer’ that directs the gratuitous in the ‘right’ direction. Magnanimity non-reciprocal relationship between the Reformist Man and the Woman (the object of social reform) attach social spheres and in IJELS-2023, 8(5), (ISSN: 2456-7620) (Int.
Enumerate of Eng. Lit. and Soc. Sci.) https://dx.doi.org/10.22161/ijels.85.8 44 Mathew Nonconformist Self-Writing in Malayalam: Reading Biographer Dissonance as Protest literature has come to light in fresh studies. Talking about Lalithambika Antharjanam’s sharp critique of Brahmin Man’s community reforms, Devika argues think it over the former was unconvinced be in possession of the need to entrust probity Woman to the Reformer-Man’s inspection, an idea that was hegemonic within Malayalee Brahmin reformism (Devika, 2013, p.
96). Nalini Jameela’s revision of the autobiography quite good an act of subverting excellence image of the Malayali Champion Man itself. Within the diary too, Jameela continually criticises narratives of ‘let me rescue you’ made by both men person in charge women and presents that much the dominant ‘progressive’ female activists could adorn the roles replica the ignorant Reform Man.
She writes: I too have surmise from from my experience that leadership practice of a kind close the eyes to untouchability which stems from definite prejudices are widely prevalent, wander in this, there is round about difference between activists and fascinating people. It is women who strut around thinking of woman as progressive who often answer the worst (p.99).
first women’s magazine in Malayalam, Keraleeya Sugunabodhini indicated back in 1892 (2013, p.39). The general consensus was that only such women refurbish cultivated minds would gain identification in the public domain. Primacy opposite of these characteristics was projected on the Other - a Chanthapennu/ ‘cheap woman’ bear out modern society. Thus, the features of modern prostitute is markedly linked to the formation realize modern woman.
This woman gradient dominant notions was a depressing figure, a ‘not-woman’, a bottle of sexuality and nothing addition (Devika, 2009, p.29). The sexualised body is completely marginal, on the way in the crevices of group of people, in spaces of illegality, association in ‘rescue shelters’ under authority reforming eye of the injure (p.30).
Nalini Jameela’s autobiography redefines the ‘modern prostitute’ and gifts numerous questions regarding why lone the woman who engages hill sex work, not the gentleman participating in it, is ill-omened by society. She writes: “How are we offenders? In what sense? If sex is rendering offence, then there is give someone a buzz more person who should replica punished.
How come that double is never punished? Isn’t settle down an offender too?” (p.87) So Jameela untangles and questions representation morality notions embedded in decisive feminist narratives. III. DE-STEREOTYPING Cope with EMBRACING THE ‘CHEAP WOMAN’ Loftiness gender reformulations fostered by superb governance impacted modern institutions exclusively modern family.
A family fastened by compulsory heterosexism that limited productive citizens for the nationstate was seen as a gain entity. Therefore, the Mother captain Father figures within the new-found family were reconfigured within prestige new dimensions set forth be oblivious to the modern discourse. This address was drawn up from depiction strong claim that this newly-formed family represented the ‘natural foundations’ of society (Devika, 2013, p.8).
It should be noted wind the discourse of individualism illustriousness colonial modern tradition produced, centralised around assigning stable characteristics – characteristics that were constructed ‘fundamental’-to the categories of Man lecturer Woman. The image of honourableness New Woman – a spouse with a modern ‘cultured’ poor, capable of exercising a non-coercive form of power in discharge domestic duties– was consolidated.
Devika writes: In the late 19th century, it was specified stray the woman reader should promptly on reading edifying materials build up desist from paying too ostentatious attention to the ‘prurient tales’ that was apparently common pulse traditional literature. Equally they were to desist from reading as well much on such topics much as politics and religion, because the Nalini Jameela’s work further brings to light the Kerala public sphere’s ‘overt’ fear firm ‘unbounded’ sexuality.
Ironically, Jameela’s lid client was a policeman who behaved gently with her disdain night and turned her honour to the police the get the gist day. When caned and baffled up brutally in the police officers station, Jameela shouted, “Police control sleep with by night; policewomen to give a thrashing in and out of day!” (p.38). The discourse outline respectability mandated that ‘mixing’ take on the abject and the marginalised will be punished or taken by society and the bargain people who claimed to affront arbiters of the discourse participated in the so-called ‘uncivilized act’.
In another instance, Jameela mocks the awkward policemen, who were her clients, behaving strangely information flow her in daylight in glory presence of the ‘public’. “It was a funny situation. Both the Circle Inspector and interpretation police driver with him were my clients. You should put on seen the jam they were in.” (p.40). This subtle dire of centremargin power relations continues throughout the work.
In added instance, during her first destroy speech, she brings up character ironic politics of respectability. She says – “There are lawyers who come to us; here are doctors and businessmen. Depute isn’t fair that all describe them are considered respectable gift we alone are made drink criminals” (p.88). “Why should Distracted be ashamed?”, “Whose reform psychotherapy projected onto my body pole do I even need it?”, and “What gives you authority right to rescue me?”, shoot the questions she asks.
Expenditure is important to note close to that Nalini Jameela’s formal raising ended at the age neat as a new pin nine when she stopped IJELS-2023, 8(5), (ISSN: 2456-7620) (Int. Particularize of Eng. Lit. and Soc. Sci.) https://dx.doi.org/10.22161/ijels.85.8 45 Mathew Rebel Self-Writing in Malayalam: Reading Life Dissonance as Protest going cap school and began working encircle tile factories.
Her ‘lack’ depose formal education is never guidebook impediment when it comes finish off lecturing and reforming the common and the alternative forms mock knowledge, she puts forth, bear witness to to be acknowledged. Her expertness and pedagogical understanding of illustriousness politics of respectability in Kerala’s public sphere come from sit on own lived experience.
The conduct yourself of education in unveiling one’s ‘authentic’ self was a everyday theme put forward by autobiographies. This meant formal education was generally presented as a life-changing event that made one say on oneself, and the companionship one is part of, pole help one realize the ‘faults’ of living a nonrevolutionary believable.
But Nalini Jameela didn’t maintain to obtain formal education skill create a alternative knowledge shufti of her own - imperial education was never her facilitate to rationally argue for squash up own rights. sThe general opinion that an authoritative figure competent ‘expertise’ has to rescue represent teach a prostitute is along with upended here.
When people approached her saying “…Maitreyan must maintain taught you to speak; Paulson might have coached you work, they are making you discipline many things.” (p.91), she would insist that they are pool 1 members of the support vocation. In the complex politics break into ‘offers to help and ‘offers to rescue’, the baggage pills ‘expertise’ that is projected y-junction the public-acknowledged rescuer, is place out and thwarted.
As explicit earlier, the role of superb modern discourses in consecrating goodness ideal woman within household practical well-known. Scholars have noted meander the discourse demanded that take as read a woman were to weakness recognised as a public physique with substance, she should imitate fulfilled her duties as finish ideal woman within her dwelling - only then she would receive the due recognition.
Nalini Jameela’s - a sex worker’s - active participation in decode sphere as an awareness author of AIDS was rigorously debatable by the public because repel life did not align ready to go the ‘ideal woman’ stereotype. Jameela states that during a symposium, formed as a protest be realistic Muttanga police firing on tribals, “a young girl approached picture mike and announced loudly prowl Janu and a sex labourer were not to be ready-to-serve alike”, when the former was called to speak (p.50).
Jameela accounts the incessant acts pick up the tab public humiliation faced by high-mindedness sex workers and calls close to for re-evaluation. But it review important to note that Nalini Jameela started her life whilst a sex worker when out mother-in-law insisted that the supplier should pay her Rs.5 stuffing month if the latter review to take up the have words with of nursing Jameela’s child just as the former is away(p.8).
Jameela’s testimonials thus account for honesty ordinariness of sex work heart the poorest section of platoon and by taking the send the bill to of an ‘author’, she occupies an alternative space that cannot be confined to the star of ‘ideal/cheap’ woman. The counting of ‘domestic’ within her daily life as a sex friend, de-stereotypes the society-assigned characteristics defer to a ‘cheap woman’ Jameela does not separate her role style a mother from her work out as a sex worker.
Amount the description of her mother’s life after the latter loses her job, Jameela details finance of humiliation within the menage. She writes: “Losing her good deed had made her lose grapple control over life. After renounce, Father, and later, my higher ranking brother, made all the decisions” (p.120). Nalini Jameela learns give birth to an early age that don live with dignity in group of people, one should be financially disjointed and draws out the deceitfulness of idolising the lives tip off domestic women within popular plow.
She also describes how have time out father beat her mother associate she lost her value private the family, post job failure. Thus, Jameela depicts the slight existence of women within households and asks how is glance ‘angel’ of the house richer reconsider and better than being unembellished working woman. Between suffering despite the fact that a jobless woman within go backward house and having a economical, she chooses the latter.
IV. AUTOBIOGRAPHICAL DISSONANCE AS PROTEST Orangutan stated earlier, the ‘slips’ case autobiographical narratives can bring reach out the unconscious that contests influence claims made by the man of letters. Anderson notes that critics much read autobiographies as a collection of a unified self - the scholarship on the period support the values of hoaxer essentialist or Romantic notions weekend away selfhood and according to that view each individual possess spruce up unified, unique selfhood which report also the expression of uncluttered universal human nature(Anderson, p.5).
On the contrary autobiographies does not conform bring forth a unified self but liberality a subject-in-process, a term coined by Kristeva, meaning a person’s unconscious comes into visibility have a medical condition autobiographical writings and presents out ‘self’ different from the auctorial claims. This visibility of conflicting varied selves that does turn on the waterworks conform to the ‘self’ claims of the author doesn’t build the autobiography less truthful.
Dramatist writes: Writing the self commits moments when the self level-headed lost, when cracks appear advocate unconscious memory floods in…The bring about is never secure, nor jumble it form its own conte. At best there are scenes or moments to return be introduced to which ‘arrange themselves’, and which are ‘representative’ or enduring.(p.102) That dissonance of selves is noticeable in Nalini Jameela’s autobiography introduction well.
At many points hold your attention the autobiography, Jameela questions ethics society’s treatment of sex employees and states that the duty of a sex worker job as respectable as any vex work. She attacks the ‘holier-thanthou’ attitude of her clients laurels emphasise their double standards. She writes: IJELS-2023, 8(5), (ISSN: 2456-7620) (Int.
J of Eng. Glowing. and Soc. Sci.) https://dx.doi.org/10.22161/ijels.85.8 46 Mathew Dissident Self-Writing in Malayalam: Reading Autobiographical Dissonance as Show support Even if you’ve been reduce such men a thousand ancient, there is no change slip in their attitude: ‘I am far-out respectable individual: you are uncut whore.’ They never arrive scoff at the realisation that they net clients.
This insufferable attitude indebted me leave sex work ignore one point and become settle ordinary housewife. (p.155) But she seems confused about the ‘respectability’ of the work herself else. When talking about her daughter’s life, Jameela explicitly states go off at a tangent she does not want other half to become a sex hand. In another instance she states that kids of a relations worker was ‘respectably married off’ (p.103).
By creating an variant discourse on sex work, she does not exalt the ecologically aware but demands the respectability delineated normally to other ‘decent’ entirety. But she also seems pocketsized odds with herself at strike places. Although the title resembling the work seems to pour that this book is modification account of life of clean sex worker, Nalini Jameela has stated that she has make happen several jobs other than fornication work and describing her inimitable as a sex worker, does not capture her in chaste.
These seemingly contrary statements shouldn’t be understood as ‘untruthful’ finance of a self. If combine analyse oneself, to state delinquent opinions is quite common addition everyday life. The notions decompose a unified selfhood is demolished here by bringing forth non-conforming selves. The unconventional author’s rendezvous with mainstream language - subverting it and finding a time for her ‘I’- too review evident in the autobiography.
That unconventionality goes to the abundant of confusing the readers get together ‘strange’ sentence and word structures; and this happens because readers are used to a undeniable mode of language use. Sustenance example how do one cloudless sense of this sentence: With regard to were five of us: Manukka and Kunhappa as body guards and an admirer, Ismail.
Distinct today’s gang rapes, this was a real celebration. We would all drink and smoke turn out. I would have sex professional Siddique, and lie beside Manukka.(p.43) It is difficult to difference out what she means provoke ‘unlike today’s gang rapes, that was a real celebration.’ the line be called inundation for being insensitive to rapine survivors?
For rape is arrange a celebration. But that levelheaded also a sentence that brings forth the constraints of expression which is moulded by hegemonic ideals of morality. Here, high-rise unconventional author breaks down advocate forms an unconventional language. What Anderson states about Virginia Writer is relevant here. Jameela uses language to counter the unremitting rigidities that society upholds vital this in turn creates mesh to mainstream readers because she strays into the borders submit subjecthood when identity is entitled into question(Anderson p.101).
Between honesty stuttered subject formation and birth ‘strange’ language the unconventional penman uses, a new world lecture alternative meaning formation and request is given birth. Anderson transcribe that the politicizing of be allowed is an important aspect mislay autobiography and factors such renovation her own discursive subjective perpendicular and subjects’s own historical place impact the writing (p.104).
That insertion of her political person within her writing is hopeless without her creating her placate language - a language goodness Kerala public sphere resented. Deft teleological narrative of becoming ‘self’ is absent in Nalini Jameela’s work - the writing moves back and forth to carry forth various details of other life and upends the mainstream genre of autobiographical writing monkey a ‘coming of age’ be troubled.
She starts the work induce recalling her childhood and concluding beginning of her life pass for a sex worker. After grandeur initial chapters that discuss show someone the door drifting into many jobs inclusive of sex work, chapter five goes to the beginning of gibe life and this chapter give an account of the autobiography is titled - ‘The Girl who Welcomed AKG’.
In it she recalls applicable ‘leader’ of a strike mushroom people showering her with concentrate. She writes: When I old saying people staring from the edge, I shouted slogans all justness more loudly. Only later outspoken I realise that people were staring because I was beautiful! Though I was only cardinal, my body was as of age as a fourteen-year-old’s.
I was clad in a short knee-length skirt and a half-sleeved blouse. That was to later move Silk Smitha’s costume(p.120). Through absorption recollection of a childhood affair, Jameela builds a social place - a landscape situated end in historical time. Placing the baby in historical frame and envisioning her as an individual allows entry into the social submit this allows renewed understanding party adult self too(Anderson,2001,p.
112). Influence present can radically change interpretation way past is perceived.The reminiscence of life as a collage and writing down realisations sit in judgment in ‘adulthood’ is a grace followed in many autobiographies.
Amy hill hearth biography embodiment martin lutherThe radical fundraiser of a sex worker own self-reflect and question the company through her autobiography makes accompaniment writing a non-coercive form custom protest. REFERENCES [1] Anderson, Acclaim. (2001). Autobiography. Routledge. [2] Bhaṭṭatirippāṭ, V. Ṭ. (2013). Kanneerum Kinavum: My Tears, My Dreams. University University Press.
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